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way off this treadmill is to free oneself of these cravings; and that this can be
achieved by following the Eightfold Path.
The Path encourages the Buddhist to live a virtuous life by following the
'right' course of action in eight contexts. Many of these are moral evils to be
avoided (as in the Jewish Commandments). But the eighth step, 'Right
Concentration', goes to the heart of the Buddhist ideal.
Right Concentration is described in Buddhist scripture as concentrating
on a single object, so as to induce a special state of consciousness through
deep meditation. In this way the Buddhist hopes to achieve complete purity of
thought, leading ideally to nirvana.
Nirvana means 'blowing out', as of a flame. It is common to Hinduism
and Jainism as well as Buddhism. But in the two older religions it leads to
moksha, release from the cycle of rebirth, total extinction. In Buddhism it is a
blissful transcendent state which can be achieved either in life or after death and which is achieved by anyone who becomes Buddha.
known in the Buddha's time but as a medium it was considered less reliable
than human memory. A book could rot in the monsoon damp or be eaten by
white ants but a person's memory could last as long as they lived.
Consequently, monks and nuns committed all the Buddha's teachings to
memory and passed it on to each other just as construction workers passed
earth and bricks to each other in baskets. This is why the three sections of the
Buddhist scriptures are called baskets. After being preserved in this manner
for several hundred years the Tipitaka was finally written down in about 100
B.C. in Sri Lanka.
3.1.
Vinaya Pitaka
The first basket we'll tackle is the Vinaya Pitaka. Often called the
Discipline Basket, the Vinaya Pitaka comprises the collection of rules given to
the community of Buddhist believers. In its pages are found the rules and
regulations by which a Buddhist congregation of believers, called a Sangha,
should operate. With hundreds of rules about basic morality, and even a few
on how to dress, it's sort of a Buddhist code of conduct. To help me remember
it, I like to think of the Vinaya Pitaka as 'very firm rules to stay away from
vices!'
3.2.
Sutta Pitaka
The next basket we'll cover is the Sutta Pitaka. Held as the most
important of the Three Baskets, it's also called the Discourse Basket and is
believed to be a written collection of Buddha's teachings. Included in this
basket is the uber-important Dhammapada, or Buddha's exposition on the
law.
However, since nothing about Buddha's life was even written down
until hundreds of years after his death, many scholars disagree on the
historical dating, and even the validity of these works - feeling they aren't
really, truly Buddha's words but instead a sort of postmortem summary of
his teachings. Regardless of its Regardless of its authenticity, this basket is
believed to contain over 10,000 teachings from Buddha himself.
For this reason, I think it'll be okay if we sort of Westernize the Sutta Pitaka
as the 'sermons of Buddha.
3.3.
Abhidhamma-pitaka
6
pleased. To avoid this he decided that the Dhamma must be preserved and
protected. To this end after gaining the Sangha's approval he called to council
five hundred Arahants.[3] Ananda was to be included in this provided he
attained the state of the arahant by the time the council convened.With the
Mahkassapa presiding, the five hundred arahant monks met in council during
Vassa. The first thing Mahkassapa did was to question the foremost expert on
the Vinaya of the day, Upali, on particulars of the monastic rule. Mahkassapa
asked him specifically about the ruling on the first parajika, with regard to the
subject, the occasion, the individual introduced, the proclamation, the
repetition of the proclamation, the offense and the case of non-offense. Upali
gave knowledgeable and adequate answers and his remarks met with the
unanimous approval of the presiding Sangha. Thus, the Vinaya was formally
approved.
The Mahkassapa then turned his attention to Ananda in virtue of his
reputable expertise in all matters connected with the Dhamma. The night
before the Council was to meet, Ananda had attained Arahantship and joined
the Council. Mahkassapa was able to question him at length about the
Dhamma with specific reference to the Buddha's sermons. This interrogation
on the Dhamma sought to verify the place where all the discourses were first
preached and the person to whom they had been addressed. Ananda aided by
his word-perfect memory was able to answer accurately and so the Discourses
met with the unanimous approval of the Sangha. The First Council also gave
its official seal of approval for the closure of the chapter on the minor and
lesser rules, and approval for their observance. It took the monks seven
months to recite the whole of the Vinaya and the Dhamma and those monks
sufficiently endowed with good memories retained all that had been recited.
This historic first council came to be known as the Pancasatika because five
hundred fully enlightened Arahants had taken part in it.
10
2.2.
Vinaya antiquity
Modern scholarship is generally in agreement that the Mahsmghika
Vinaya is the oldest. This agrees well with the views of the Chinese monk
Faxian, who travelled to India in order to procure the Mahsmghika Vinaya,
which was regarded as the original. According to Andrew Skilton, future
scholars may determine that a study of the Mahsmghika school will
contribute to a better understanding of the early Dharma-Vinaya than the
Theravda school.
2.3.
Theravadin account
for alms with the specific goal of collecting money, to which the visiting
monk Yasa objected. Some of the other points are also important, for example
point 6, which would allow monks to not follow the Vinaya on any point
which their teacher did not follow or practice. This behaviour was noted,
became an issue and caused a major controversy. The monastic Sangha is
structured so that all actions and decisions must be unanimously agreed upon
through consensus. Since the monks accused of breaking these ten rules
refused to be reprimanded or acknowledge fault, the Sangha was unable to
resolve this dispute in any other way than by convening the Second Buddhist
Council.
Some of the Ten Points were against minor (dukkata or sekhiya) rules. Before
the Buddha's Parinibbna he told Ven. Ananda that the community may
(unanimously) relinquish the minor rules of the Vinaya but at the First
Buddhist Council there was uncertainty about which rules he was referring to
and it was unanimously decided to keep the Vinaya as it was during the
Buddha's lifetime. However, 100 years later some monks felt that certain rules
could be relaxed.
The Second Buddhist Council made the unanimous decision not to relax
any of the rules, and censured the behaviour of the monks who were accused
of violating the ten points.
Historical background
12
chose one thousand monks from the sixty thousand participants for the
traditional recitation of the Dhamma and the Vinaya, which went on for nine
months. The Emperor, himself questioned monks from a number of
monasteries about the teachings of the Buddha. Those who held wrong views
were exposed and expelled from the Sangha immediately. In this way the
Bhikkhu Sangha was purged of heretics and bogus bhikkhus.
According to the Pali and Chinese accounts, the Elder Moggaliputta
Tissa, in order to refute a number of heresies and ensure the Dhamma was
kept pure, compiled a book during the council called the Kathavatthu. This
book consists of twenty-three chapters, and is a collection of discussions on
the points of controversy. It gives refutations of the 'heretical' views held by
various Buddhist sects on matters philosophical. The Kathavatthu is the fifth
of the seven books of the Abhidhamma Pitaka. However, the historicity of this
has been questioned, as the account preserved in the San Jian Lu Pi Po Sho
(Sudassanavinayavibhasha), although otherwise almost identical, does not
mention the Kathavatthu.
Moggaliputtatissa told Ashoka that the doctrine taught by the Buddha was
the Vibhajjavada, the Doctrine of Analysis. This term is used in various
senses, and it is not clear exactly what it meant in this context. Traditionally,
however, the Sri Lankan Theravadins and other mainland schools of Early
Buddhism identified themselves as Vibhajjavada.
One of the most significant achievements ascribed by Theravada
tradition to this Dhamma assembly and one which was to bear fruit for
centuries to come, was the Emperor's sending forth of monks, well versed in
the Buddha's Dhamma and Vinaya who could recite all of it by heart, to teach
it in nine different countries.
Tens of Emissaries
Country name
1. (1) Kasmira-Gandhara
2. (2) Mahisamandala (Mysore)
Missionary name
Majjhantika/Mahyantika
Thera
Mahadeva Thera
3. (3) Vanavasi
Rakkhita Thera
Yona-Dhammarakkhita
Thera
14
Mahadhammarakkhita Thera
Maharakkhita Thera
Majjhima Thera
3.2.
Results of missions
The Dhamma missions to Sri Lanka and Kashmir and Gandhara were
very successful, leading to a long-term presence and dominance of Buddhism
in those areas.
It is not clear exactly how influential the interactions to Egypt and
Greece may have been, but some authors have commented that some level of
syncretism between Hellenist thought and Buddhism may have started in
Hellenic lands at that time. They have pointed to the presence of Buddhist
communities in the Hellenistic world around that period, in particular in
Alexandria (mentioned by Clement of Alexandria), and to the pre-Christian
monastic order of the Therapeutae (possibly a deformation of the Pali word
"Theravada"), who may have "almost entirely drawn (its) inspiration from the
teaching and practices of Buddhist asceticism" (Robert Linssen).
Possibly Buddhist
gravestones from the Ptolemaic
period have also been found in
Alexandria, decorated with
what may be depictions of the
Dharma wheel (Tarn, "The
Greeks in Bactria and India").
Commenting on the presence of
Buddhists in Alexandria, some
scholars have even pointed out
that It was later in this very place that some of the most active centers of
Christianity were established (Robert Linssen "Zen living"). In the 2nd
century CE, the Christian theologian Clement of Alexandria recognized
Bactrian Buddhists (Sramanas) and Indian Gymnosophists for their influence
on Greek thought:
15
work of the council took place. This venue was designed to be like the cave in
which the First Buddhist Council was held.
As in the preceding councils, the Sixth Council's aim was to affirm and
preserve the genuine Dhamma and Vinaya. The 2,500 participating
Theravadan Elders came from eight different countries, being Myanmar,
Thailand, Cambodia, Laos, Vietnam, Sri Lanka, India, and Nepal. A temple in
Japan also sent delegates. The only Western monks to participate were
German-born, Sri-Lanka-residing Ven. Nyanatiloka and Ven. Nyanaponika.
The late Ven. Mahasi Sayadaw was appointed to ask the required questions
about the Dhamma to the Ven. Bhadanta Vicittasarabhivamsa, who answered
them.
2. Resultant texts
By the time this council met all the participating countries had had the
Pali Tipitaka rendered into their native scripts, with the exception of India.
During the two years that the Council met, the Tipitaka and its allied literature
in all scripts were painstakingly examined with their differences noted down,
the necessary corrections made, and collated. Not much difference was found
in the content of any of the texts. Finally, after the Council had officially
approved the texts, all of the books of the Tipitaka and their commentaries
were prepared for printing on modern presses. This notable achievement was
made possible through the dedicated efforts of the 2,500 monks and numerous
lay people. Their work came to an end with the rise of the full moon on the
evening of 24 May 1956, the 2,500th anniversary of the Buddha's
Parinibbna, according to the traditional Theravada dating.
This Council's work was a unique achievement in Buddhist history.
After the scriptures had been examined thoroughly several times, they were
put into print, covering 52 treatises in 40 volumes. At the end of this Council,
all the participating countries had the Pali Tipitaka rendered into their native
scripts, with the exception of India.
3. Dhamma Society Fund 6th Buddhist Council Tipitaka Edition
Since the year 1999, the Dhamma Society Fund in Thailand has been
revising the 1958 Sixth Council Edition with other editions to remove all
printing and editorial errors. This romanized version in 40 volumes, known as
the World Tipitaka Edition, was completed in 2005. The 40-volume Tipitaka
Studies Reference appeared in 2007.
19
intelligent students during Buddhas time is aimed at exalting their own status
and disparaging the accomplishments of the Chief Disciples and Arahants. In
fact, one of the earliest Mahayana sutras, the Ratnakuta Sutra denounces the
pupils (Savakas or Arahants) as not really sons of the Buddha i.e. not really
Buddhists! Practically every Mahayana sutra repeats this denunciation of the
inferior (hina) way of the pupil rather unpleasantly in sharp contrast to the
tolerance and understanding characteristic of most of the earlierBuddhist texts
that display the true spirit of the Dhamma taught by the Buddha.
Vinayapit aka
Suttanatapit ak
a
Abhidhammapit aka
Mahvibhaga
Dghanikya
Dhammasagan gan
Bhikkhunvibhaga
Majjhimanikya
Vibhaga
Mahvagga
Sayuttanikya
Dhtukath
Aguttaranikya
Puggalapaatti
Khuddakanikya
Kathvatthu
Cullavagga
Parivra
Yamaka
Patthna
25
27
Order, the Uposatha meeting and recital of the Ptimokkha, residence during
the rainy season, and the Invitation.
Volume 5: Mahvagga, Part 2. Still on the major, or former, portion of the
training rules outside of the Patimokkha, this volume covers six more
divisions (khandhaka), i.e. rules on the use of leather, medicines, the annual
presentation of robes (kathina),
matters concerning robes, formal censure, and
Structure of Vinaya
Vinaya pit ak
Bhikkhunvibhaga
Mahvagg
a
Mahvibhaga
29
Cullavagga
Parivra
3. Main article
1. Digha Nikaya : This includes The Greater Discourse on the Foundations
of Mindfulness, The Fruits of the Contemplative Life, and The Buddha's Last
Days. There are 34 long suttas in this nikaya.
30
10. Jataka
2. Dhammapada
11. Niddesa
3. Udana
12. Patisambhidamagga
4. Itivuttaka
13. Apadana
5. Suttanipata
14. Buddhavamsa
6. Vimanavatthu
15. Cariyapitaka
7. Petavatthu
8. Theragatha
17. Petakopadesa
9. Therigatha
31
19.
1. The Digha Nikaya (dghanikya; "Collection of Long Discourses")
20.
21. Volume 9: Slakkhandhavagga. This volume contains 13 long
discourses, starting with Brahmajlasutta. Several discourses deal with
the attainment in morality, which is sometimes divided into Minor
Morality (cullasla), Middle Morality (majjhimasla), and Major
Morality (mahsla). Hence the collective name of the whole division:
Slakkhandhavagga the Division Concerning Morality.
22.
23. Volume 10: Mahvagga. This volume contains 10 long discourses,
mostly starting with the word mah great, e.g. Mahparinibbnasutta,
24. Mahsamayasutta, Mahsatipat th nasutta, etc.
25.
26. Volume 11: Ptikavagga
(also known as Pthikavagga). This volume
29.
Volume 12: Mlapan n saka the first batch of 50. This
30. volume covers the first 50 middle length discourses, some of whose
31. names
might
sound
familiar,
e.g.
Dhammadydasutta,
Sammdit t hisutta,
32. Satipaht t nasutta, Rathavintasutta, Vmasakasutta.
33.
34.
Volume 13: Majjhimapan n saka the middle batch of 50. This
35. Volume covers the next 50 middle length discourses. Among those
discourses whose names might sound familiar are Sekhapat ipadsutta,
Jvakasutta, Uplivdasutta, Abhayarjakumrasutta, Mgan d iyasutta,
Rat t haplasutta,
Bodhirjakumrasutta,
Agulimlasutta,
Dhammacetiyasutta, and
36. Vset t hasutta.
37.
38. Volume 14: Uparipan n saka the last batch of 50. This volume
covers the remaining 52 middle length discourses, their subject matters
being multifarious. Among the discourses are, for example,
Devadahasutta,
Gopakamoggallnasutta,
Sappurisasutta,
Mahcattrisakasutta,
39.
npnasatisutta,
Kyagatsatisutta,
Bhaddekarattasutta,
Clakammavibha
gasutta, Pun n ovdasutta, Sal yatanavibhagasutta,
and Indriyabhvansutta.
40.
64. Volume 24: Dasaka-, and Ekdasakanipta. This volume covers those
topics of dhamma classified into groups of ten (e.g. the ten fetters, the
ten perceptions, the ten virtues which make for protection, the ten
growths, etc.), and groups of eleven (e.g. the eleven phenomena that
naturally arise one after another without volition, the eleven advantages
of loving kindness, etc.). In the Aguttaranikya, the teachings included
are multifarious in nature, ranging from the present benefit
(dit t hadhammikattha) to the highest benefit (paramattha), meant for
both the ordained and the laity. Scattered all over the whole collection,
such teachings are arranged in groups according to the number of items
in each group.
65.
5. The Khuddakanikya Collection of Minor Works
66. (This is a collection of discourses, verses, explanations, and
miscellaneous
67. subjects that cannot fit into the first four collections. There are 15
68. scriptures.)
69.
70. Volume 25: includes five minor scriptures, namely: (1) The
Khuddakapt ha Shorter Texts covers minor discourses commonly
used for chanting, e.g. Magalasutta, Ratanasutta, Karan iyamettasutta.
(2) The Dhammapada Anthologies of Sayings contains 423 verses of
dhamma. (3) The Udna Paeans of Joy covers 80 discourses with the
Buddhas solemn utterances in verse, but with introductory prose. (4)
The Itivuttaka Thus Said covers 112 discourses, none of which begin
with Eva me suta Thus have I heard, but all of which use the
expression Iti vuccati It is thus said to connect the
71. introductory text in prose with the verses that follow. (5) The
Suttanipta Collected Discourses is a special collection of 71
discourses, composed either entirely in verse, or mostly in verse but
with introductory prose.
72.
73. Volume 26: comprises four scriptures composed entirely in
74. verse, namely: (1) The Vimnavatthu Stories of Celestial Mansions
covers
75. accounts of those born in heaven, narrating their own good deeds in
their past lives that brought about their present births. There are 85
such stories. (2) The Petavatthu Stories of the Departed covers
accounts narrated by ghosts (peta) of their own evil deeds in the past.
There are 51 such accounts. (3) The Theragth Verses of the Elders
contains verses uttered by 264 Arahant elders, expressing the calm and
delicate feeling in the penetration of Dhamma.
76. (4) The Thergth Verses of the Women Elders contains verses
uttered by 73 female Arahant elders, expressing the same kind of
feeling as in the Theragth.
77.
78. Volume 28: The Jtaka Birth Stories, Part 2. This volume is an
additional collection of verses like those in Part 1. But the stories are
longer, ranging from those with 50 verses (Pasanipta) to those
with a great number of verses (Mahnipta), the last one being
Mahvessantarajtaka, with 1,000 verses. There are 22 stories in this
part, bringing the total to 547 in both parts.
79.
80. Volume 29: Mahniddesa Great Expositions. This volume covers the
Elder Sriputtas explanations on the 16 discourses preached by the
Buddha in the At t hakavagga of the Suttanipta.
81.
82. Volume 30: Cl aniddesa. Small Expositions. This volume covers the
Elder Sriputtas explanations on the 16 discourses preached by the
Buddha in the Pryanavagga and Khaggavisasutta in the
Uragavagga of the Suttanipta.
83.
84. Volume 31: Patisambidmagga
Way of Analysis. This volume covers
97.
98.
99.
100.
101.
102.
Introduction the Abhidhammapitaka
103.
1. The Abhidhammapit aka
104.
The Abhidhamma Pitaka (abhidhammapit aka) is the last
of the three pitakas (Pali for "baskets") constituting the Pali Canon, the
scriptures of Theravda Buddhism. The Abhidhamma Pitaka is a
detailed scholastic reworking of material appearing in the Suttas,
according to schematic classifications. It does not contain systematic
philosophical treatises, but summaries or enumerated lists. The other
two collections are the Sutta Pitaka and the Vinaya Pitaka.
105.
1. Nature of Abhidhamma
106.
Abhidhamma has been variously described as philosophy,
psychology, and metaphysics. L. S. Cousins says that the Abhidhamma
methodology looks at things in terms of occasions or events instead of
sequences or processes
107.
108.
The compilation of the Buddhas teachings classified as the
Abhidhamma
109.
deals with the quintessence of the Doctrine in purely academic
terms, without reference to individuals and events. Published in 12
volumes, the Abhidhamma is divided into seven treatises (known by
their abbreviations as Sa, Vi, Dh, Pu, Ka, Ya, and Pa) as follows:
110.
111.
1. Sa :
Dhammasagan Enumeration of Phenomena
112.
2. Vi :
Vibhaga The Book of Divisions
113.
3. Dh :
Dhtukath Discussion with Reference to the
Elements
114.
4. Pu:
Puggalapaatti Designation of Individuals
115.
5. Ka:
Kathvatthu Points of Controversy
116.
117.
118.
6. Ya :
7. Pa:
1. Main article
119.
The Abhidhamma Pitaka consists of seven books:
120.
1. Dhammasagan
121.
The Dhammasagan (Summary of Dharma) is a manual of
ethics for monks. It begins with a mtik (translated as matrix) which
lists classifications of dhammas (translated as phenomena, ideas, states,
etc.). The mtik starts with 22 threefold classifications, such as
good/bad/unclassified, and then follows with 100 twofold
classifications according to the Abhidhamma method. Many of these
classifications are not exhaustive, and some are not even exclusive.
The mtik ends with 42 twofold classifications according to the sutta
method; these 42 are only used in the Dhammasangani, whereas the
other 122 are used in some of the other books as well.
122.
The main body of the Dhammasangani is in four parts. The
first part goes through numerous states of mind, listing and defining by
lists of synonyms, factors present in the states. The second deals with
material form, beginning with its own mtik, classifying by ones,
twos and so on, and explaining afterwards. The third explains the
book's mtik in terms of the first two parts, as does the fourth, by a
different method (and omitting the sutta method).
2. Vibhaga
123.
The Vibhaga (Division or Classification)[1] consists of 18
chapters, each dealing with a different topic. For example, the first
chapter deals with the five aggregates. A typical chapter consists of
three parts. The first of these parts explains the topic according to the
sutta method, often word-for-word as in actual suttas. The second is
Abhidhamma explanation, mainly by lists of synonyms as in the
Dhammasangani. The third employs questions and answers, based on
the mtik, such as "How many aggregates are good ?
3. Dhtukath
124.
The Dhtukath (Discussion of Elements) covers both the
matika and various topics, mostly from the Vibhanga, relating them to
the 5 aggregates, 12 bases and 18 elements. The first chapter is fairly
simple: "In how many aggregates etc. are good dhammas etc.
included?" The book progressively works up to more complicated
questions: "From how many aggregates etc. are the dhammas
dissociated from attention etc. dissociated ?"
4. Puggalapaatti
125.
The Puggalapaatti (Designation of Person) starts with its
own matika, which begins with some standard lists but then continues
with lists of persons grouped numerically from ones to tens. This latter
portion of the matika is then explained in the main body of the work. It
lists human characteristics encountered on the stages of a Buddhist
path. Most of the lists of persons and many of the explanations are also
found in the Anguttara Nikaya.
126.
5. Kathavatthu
127.
The Kathavatthu (Points of Controversy) consists of more
than two hundred debates on questions of doctrine. The questions are
heretical in nature, and are answered in such a way as to refute them. It
starts with the question of whether or not a soul exists. It does not
identify the participants. The commentary says the debates are between
the Theravada and other schools, which it identifies in each case. These
identifications are mostly consistent with what is known from other
sources about the doctrines of different schools.It is the only portion
attributed to a specific author, Moggaliputta.
6. Yamaka
128.
The Yamaka (Pairs) consists of ten chapters, each dealing
with a different topic; for example, the first deals with roots. A typical
chapter (there are a number of divergences from this pattern) is in three
parts. The first part deals with questions of identity: "Is good root
root?" "But is root good root?" The entire Yamaka consists of such
pairs of converse questions, with their answers. Hence its name, which
means pairs. The second part deals with arising: "For someone for
whom the form aggregate arises, does the feeling aggregate arise?" The
130.
131.
132.
After this comes the important part of this scripture, which
comprises expositions on the first matrices as an example, showing
how wholesome, unwholesome, and indeterminate states are
distributed in terms of consciousness (citta), mental factors (cetasika),
corporeality (rpa) and nibbna. Towards the end of the scripture there
are two chapters, each giving brief explanations or definitions of the
dhammas in the foregoing matrices until all the 164 matrices are dealt
with, yielding two different sorts of definition of the dhammas in the
two chapters (though definitions of only 122 matrices are given in the
last chapter).
133.
134.
Volume 35: Vibhaga. In this volume 18 important topics of the
teachings are separately enumerated, analysed and discerned in all
aspects, namely the five aggregates, the 12 sense-fields, the 18
elements, the Four Noble Truths, the 22 faculties, the Dependent
Origination, the four foundations of mindfulness, the four right efforts,
the four paths of accomplishment, the seven enlightenment
135.
factors, the eightfold path, the absorptions, the four unbounded
states of mind, the five precepts, the four modes of practice, the various
172.
One important characteristic of the commentaries is that they
directly expound on texts in the Canon. This means that for individual
discourses, portions, sections, or subjects in the Canon, there will be
specific commentaries arranged in sequence, which provide
explanations on some technical terms or words, explanations on
passages, clarifications on meanings, explications on doctrinal and
disciplinary items, supplemental matters, as well as the circumstances
or background stories related to the given saying of the Buddha,
together with any
173.
174.
The scriptures that appeared after the commentaries period are
of two categories. There are scriptures that are exegetical of the Canon,
the
175.
commentaries, and some of these scriptures themselves,
successively down the hierarchy. There are also scriptures outside the
line of the Canon, e.g. legends, histories and grammars. These
scriptures or treatises are known by the various names that distinguish
their categories. The two subcategories of the former category worth
mentioning here are Tk (subcommentaries) and Anut k (subsubcommentaries), which are further exegetical down the line of
Atthakath (commentaries). Arranged along the line of the Pali Canon
and commentaries, all the scriptures are of the following hierarchy:
176.
(a) the Pali Canon, or the Tipit aka;
177.
(b) the commentaries (Atthakath), or the scriptures expounding
178.
on the Pali Canon;
179.
(c) the subcommentaries (Tk), or the scriptures elaborating
180.
on the commentaries;
181.
(d) the sub-subcommentaries (Anuk), or the scriptures
182.
183.
further clarifying the subcommentaries There are several
types of scripture other than these down the hierarchy, which are
sometimes collectively referred to as tabbinimutta scriptures over and
above the main ones.
184.
188. 189.
Pali
N
Canon
190.
Com
mentaries
191.
r
Autho
192.
1
196.
194.
195.
Buddh
aghosa
193.
Vinayapit
aka (all)
Saman
tapsdik
197.
198.
199.
201.
N
205.
2
202.
Pali Canon
203.
Comme
ntaries
204.
A
uthor
206.
Dghanikya
207.
Sumaga
lavilsin
208.
B
uddhagh
osa
MajjhimaNiky
a
211.
Papacas
dan
Sayutta
Nikaya
215.
Srattha
paksin
Aguttaraniky
a
219.
Manorat
hapra
Khuddakapt h
a
KhuddakaNik
ya
224.
Dhammapada
KhuddakaNik
ya
225.
Paramatt
hajotik
212.
B
uddhagh
osa
216.
B
uddhagh
osa
220.
B
uddhagh
osa
226.
B
uddhagh
osa
230.
Dhamma
dat t hakath
209. 210.
3
213.
4
214.
217. 218.
5
221.
6
222.
223.
227. 228.
7
229.
231.
B
uddhagh
osa
232. 233.
8
236.
9
237.
240.
1
241.
242.
245.
1
246.
Udna(Khudda
kaNikya)
234.
Paramatt
hadpan
Itivuttaka(Khu
ddakaNikya)
238.
Paramatt
hadpan
Suttanipta
(KhuddakaNik
ya)
Vmnavatthu
243.
Paramatt
hajotik
247.
Paramatt
hadpan
249.
1
250.
Petavatthu
(Khuddakanikya)
251.
Paramatt
hadpan
253.
1
254.
Theragth
(Khuddakanikya)
255.
Paramatt
hadpan
257.
1
258.
Thergth
Khuddakanikya
259.
Paramatt
hadpan
264.
Paramatt
hadpan
268.
Saddham
mapajjotik
272.
Saddham
mapadaksin
276.
Visuddha
janavilsin
281.
Madhura
tthavilsin
261.
1
262.
Jtaka
263.
( Khuddakanik
ya)
266. 267.
Niddesa(Khudd
1
akanikya)
270.
1
274.
1
271.
Pat isambidm
agga
(Khuddakanikya)
275.
Apadna
(Khuddakanikya)
278. 279.
1
280.
Buddhavasa
(Khuddakanik
ya)
235.
D
hammap
la
239.
D
hammap
la
244.
B
uddhagh
osa
248.
D
hammap
la
252.
D
hammap
la
256.
D
hammap
la
260.
D
hammap
la
265.
D
hammap
la
269.
U
pasena
273.
M
ahnm
a
277.
A
uthor
unknow
n
282.
B
uddhada
tta
283.
2
285.
Cariypiaka
(Khuddakanikya)
286.
287.
Paramatt
hadpan
284.
294. 295.
N
290.
291.
292.
Abhidhammapt taka
293.
Pali Canon
296.
Comme
ntaries
298.
2
Dhammasa
gan
302.
2
299.
303.
306.
307.
2
300.
Vibhaga
304.
308.
309.
The
remaining five
scriptures
315.
316.
297.
A
uthor
At t hasl
in
Sammoha
vinodan
310.
311.
288.
289.
D
hammap
la
Pacapak
aran a t t hakath
301.
Bu
ddhaghos
a
305.
Bu
ddhaghos
a
312.
313.
Bu
ddhaghos
a
314.
List of the scriptures in the Pali Canon paired,
volume by volume, with the corresponding
commentaries
317.
318.
I. The Vinayapit aka
319.
320.
322.
N
Pali Canon
323.
Name
of scripture
321.
324.
Abbr
e
v
325.
N
Commentaries
326.
Name
of scripture
327.
Abb
r
e
v
328. 329.
Mahvi
1
bhaga 1
330.
331.
1.1
Verajakan da
332.
Prjik
akan d a
333.
334.
335.
1.2.
Terasakan d a
336.
Aniyat
akan d a
337.
338.
Vin.
1
*
339.
1
340.
341.
342.
343.
2
357.
2
358.
359.
360.
361.
362.
3
363.
364.
4
373.
Vin2
374.
375.
376.
377.
378.
Vin.
3
379.
380.
Vin.
4
.
381.
382.
383.
384.
385.
386.
387.
388.
365.
Mahvi
bhaga 2
366.
2.1Niss
aggiyakad a
367.
Adhika
ran a
368.
samath
369.
370.
Bhikkh
unvibhaga
371.
372.
Mahv
agga 1
344.
Vinaya
t t hakath
345.
(Sama
ntapsdik)
1
346.
1.1
Verajakad a
347.
Prjik
akad a
348.
Vinaya
t t hakath
349.
(Sama
ntapsdik)
2
350.
2.1
Terasakan d a
351.
Aniyat
akan d a
389.
2.2
Nissaggiyaka
d a
390.
Adhik
aran a
391.
Samat
h
392.
393.
2.3Bhi
kkhun
394.
vibha
ga
395.
Vinaya
t t hakath
396.
(Sama
ntapsdik)
3
352.
Vin
A
.
1
353.
354.
355.
356.
Vin
A
.
2
397.
398.
399.
400.
401.
402.
403.
404.
Vin
A
.
3
405.
5
406.
6
407.
7
408.
8
409.
Mahv
agga 2
410.
Cullava
gga 1
411.
Cullava
gga 2
412.
Parivr
a
413.
422.
424.
Pali Canon
426. 427.
Name
N
of scripture
432. 433.
9
Dghanikya
434.
Silakk
handhavagga
440. 441.
Dghan
1
ikya
442.
Mahv
agga
448. 449.
Dghan
1
ikya
450.
Pt ika
vagga
414.
Vin.
5
415.
Vin.
6
416.
Vin.
7
417.
Vin.
8
421.
418.3.1.
3.2.
Mahvagga
Cullavagga
419.
3.3. Parivra
420.
443.
D.I
I
451.
D.I
I
I
429. 430.
N
Name of
scripture
431.
Abbr
e
v
436. 437.
Dghanik
4
yat t thath
438.
(Sumaga
lavilsin)1
444. 445.
Dghanik
5
yat thath
446.
(Sumaga
lavilsin)2
452. 453.
Dghanik
6
yat thath
454.
(Sumaga
lavilsin)3
439.
DA.
2
447.
DA.
3
455.
DA.
3
456. 457.
Majjhi
1
manikya
458.
Mlap
an n saka
459.
12.1.M
lapariyyavaggaShandavagg
a
462.
M.I
460.
461.
483. 484.
12.2.O
pammavagga
485.
Cl ay
amakavagga
491. 492.
Majjhi
1
manikya
493.
Majjhi
mapan n saka
486.
501. 502.
Majjhi
1
manikya
503.
Uparip
an n saka
504.
M.I
I
I
494.
463.
7
464.
465.
466.
467.
468.
8
469.
Majjhima
nikyat thath
470.
(Papacas
dan)1
471.
7.1.Mlap
ariyya vaggaShandavagga472.
van n an
473.
Majjhima
nikyat thath474.
Kath
475.
(Papacas
dan) 2
476.
487.
488.
18
Opammavagga
489.
Cl ayam
akavaggavan n an
495. 496.
Majjhima
nikyat thath497.
Kath
498.
(Papacas
dan)3
499.
9.1
Majjhimapan n sakavan n an
505. 506.
Majjhima
1
nikyat thath507.
Kath
508.
(Papacas
dan)4
509.
Uparipan
n sakavan n an
477.
MA.
1
478.
479.
480.
481.
482.
MA.
2
490.
500.
MA.
3
510.
MA.
4
511.
1
Sayu
ttanikya
513.
Sagth
avagga
514.
S.I
519. 520.
Sayu
1
ttanikya
521.
Nidna
vagga
522.
S.II
528. 529.
Sayu
1
ttanikya
530.
Khand
havravagga
535. 536.
Sayu
1
ttanikya
537.
Sal ya
tanavagga
531.
S.II
I
544. 545.
Sayu
1
ttanikya
546.
Mahv
ravagga
551. 552.
Agutt
2
aranikya 1
553.
554.
555.
20.1
Ekanipta
547.
S.v
512.
538.
S.I
V
556.
A.I
515. 516.
Sayutta
1
nikya t thathKath
517.
(Sratthap
aksin)1
523. 524.
Sayutta
1
nikya t thathKath
525.
(Sratthap
aksin)2
526.
12.1
Nidnavaggavan n an
532.
533.
12.2
Khandhavaggavan n an
518.
SA.1
539. 540.
Sayutta
1
nikyat thathKath
541.
(Sratthap
aksin)3
542.
13.1
Sal yatanavagg
a- van n an
548.
549.
13.2
Mahvravaggavan n an
543.
SA.3
557. 563.
Aguttara
1
nikyat thathKath
558. 564.
(Manorat
559.
hapran )1
560.
565.
14.1
561.
Ekanipta-
568.
AA.
1
527.
SA.2
534.
550.
562.
1
566.
569. 570.
20.2
Dukanipta
571.
20.3
Tikanipta
572.
577. 578.
Agutt
2
aranikya 2
579.
21.1
catukkanipta
584. 585.
Agutt
2
aranikya 3
586.
587.
588.
22.1
Pacakanipt
a
589.
590.
22.2
Chakkanipta
580.
A.I
I
598. 599.
Agutt
2
aranikya 4
600.
23.1
Sattakanipta
601.
602.
23.2
Atthakanipta
603.
23.3.N
avakanipta
604.
A.I
V
591.
A.I
I
I
van n an
Aguttara
nikyat thathKath
567.
(Manorat
hapran ) 2
573.
574.
15.1
Dukanipta
van n an
575.
15.2
Tikanipta
van n an
581.
582.
15.3
Catukkaniptavan n an
592. 593.
Aguttara
1
nikyat thathKath
594.
(Manorat
hapran ) 3
595.
16.1
Pacakaniptavan n an
596.
16.2
Chakkaniptavan n an
605.
606.
16.3
Sattakaniptavan n an
607.
608.
16.4
Atthakaniptavan n an
609.
16.5
Navakanipta-
576.
AA.
2
583.
597.
AA.
3
610.
van n an
611. 612.
Agutt
2
aranikya 5
613.
24.1
Dasakanipta
614.
615.
24.2Ek
dasakanipta
622. 623.
Khudd
2
anikya 1
624.
25.1
Khuddakapt
ha
625.
626.
627.
628.
25.2
Dhammapada
616.
A.
V
617.
629.
Kh.
630.
631.
632.
633.
634.
Dh.
635.
1
636.
637.
638.
639.
640.
1
641.
642.
1
643.
644.
645.
646.
2
671. 672.
673.
674.
675.
676.
704.
705.
706.
707.
708.
734.
2
735.
736.
618.
619.
16.6
Dasakaniptavan n an
620.
16.7
Ekdasakanipta
- van n an
647.
Khuddani
kyat tha-kath
648.
Khuddaka
pt ha -van n an
649.
(Paramaat
thajotik)
650.
Dhamma
padat thakath651.
yamakava
gga van n an
652.
Dhamma
padat tha653.
kath 2
654.
Appamd
a-Cittavaggavan n an
655.
Dhamma
padat t ha-kath 3
656.
Pupphablavaggavan n an
768.
Dhamma
padat t ha- kath
4
769.
Pan d itaSahassa-vagga
621.
657.
658.
659.
660.
661.
662.
DhA
.1
663.
664.
DhA
.2
665.
666.
667.
668.
AhA
.3
669.
670.
792.
DhA
.4
793.
794.
677.
678.
679.
680.
681.
682.
683.
684.
685.
686.
687.
688.
689.
690.
691.
692.
25.3
Udna
693.
694.
695.
696.
25.4
Itivuttaka
697.
698.
699.
700.
701.
25.5
Suttanipta
702.
703.
709.
710.
711.
712.
713.
714.
715.
716.
717.
718.
719.
720.
721.
722.
723.
724.
Ud.
725.
726.
727.
728.
It
729.
730.
731.
732.
733.
Sn.
737.
van n an
738. 770.
Dhamma
2
padat tha- kath
5
739.
771.
Ppa740.
jarvagga741.
van n an
742.
772.
743. 773.
Dhamma
2
padat tha- kath
6
744.
774.
Atta745.
Kodha van n an
746. 775.
Dhamma
2
padat tha- kath
7
747. 776.
Mala748.
Ngavagga749.
van n an
750. 777.
Dhamma
2
padat t ha- kath
8
751. 778.
Tan h752.
Brhman a753.
vagga van n an
754. 779.
Khuddaka
2
nikyat thakath
755. 780.
Udvan n
756.
an
757. 781.
(Paramatt
758.
hadpan)
2
782.
Khuddaka
nikyat tha759.
kath
760. 783.
Itivuttaka
795.
796.
DhA
.5
797.
798.
799.
800.
801.
DhA
.6
802.
803.
804.
DhA
.7
805.
806.
807.
808.
DhA
.8
809.
810.
811.
812.
UdA
.
813.
814.
815.
816.
SnA.
817.
818.
819.
826. 827.
Khudd
2
akanikya 2
828.
26.1
Vimnavatthu
829.
Vv.
835. 836.
26.2Pe
tavatthu
837.
838.
839.
840.
26.3
Teragth
841.
842.
843.
844.
26.3.1
852.
Pv.
853.
854.
855.
856.
Tha
g
.
857.
858.
761.
van n an
762. 784.
(Paramatt
763.
hadpan)
2
785.
786.
Khuddaka
764.
nikyat tha765.
kath
766. 787.
Suttanipt
767.
avan n an
2
788.
(Paramatt
hajotk) 1
789.
Khuddaka
nikyat thakath
790.
Suttanipt
avan n an
791.
(Paramatt
hajotk) 2
830. 831.
Khuddaka
3
nikyat thakath
832.
Vimnava
tthuvan n an
833.
(Paramatt
hadpan)
870. 888.
Khuddaka
3
nikyat thakath
871. 889.
Petavatth
872.
uvan n an
873. 890.
(Paramatt
874.
hadpan) 1
3
891.
Khuddaka
nikyat tha875.
kath
876. 892.
Teragth
820.
821.
ItA.1
822.
823.
824.
825.
SnA.
2
834.
VvA
.
903.
PvA.
904.
905.
906.
907.
Thag
A
.1
908.
909.
EkaTikanipta
845.
846.
847.
848.
849.
850.
26.3.2
CatukkaMahnipta
851.
26.4
Thergth
924. 925.
Khudd
2
akanikya 3
926.
27.1
Jtaka 1 EkaCattl sanipt
a
859.
860.
861.
862.
863.
864.
865.
866.
867.
868.
869.
Th
g
.
927.
j.
877.
van n an
878. 893.
(Paramatt
879.
hadpan) 1
880. 894.
32.1 Eka3
Tikaniptavan n an
881. 895.
Khuddaka
882.
nikyat tha883.
kath
884. 896.
Teragth
885.
van n an
886. 897.
(Paramatt
887.
hadpan) 2
3
898.
32.2
CatukkaMahniptavan
n an
899.
900.
Khuddaka
nikyat thakath
901.
Thergth
-van n an
902.
(Paramatt
hadpan)
928. 945.
Jtakat th
3
akath 1
946.
EkaCatt
929.
l sanipta
930.
van n an (1)
931. 947.
Jtakat th
3
akath 2
948.
Ekanipta
932.
van n an (2)
933. 949.
Jtakat th
3
akath3
910.
911.
912.
913.
Thag
A
.2
914.
915.
916.
917.
918.
919.
920.
Thg
A
.
921.
922.
923.
959.
JA.1
960.
961.
962.
JA.2
963.
964.
JA.3
965.
966.
950.
979. 989.
Khudd
2
akanikya 4
990.
28.1
980.
Jtaka 2
981. 991.
982.
Pasa983. 992.
984.
Mahanipta
985. 993.
986. 994.
987. 995.
988. 996.
997.
998.
999.
J
1000.
1001.
1002.
1003.
1004.
1005.
1006.
1007.
1008.
Dukaniip
934.
tavan n an
935. 951.
Jtakat th
3
akath 4
952.
Tika936.
Papacakanipta
937.
- van n an
938. 953.
Jtakat th
3
akath 5
954.
Chakka939.
Dasakaniptava
940.
n n an
941. 955.
Jtakat th
4
akath 6
956.
Ekdasak
942.
anipta943.
van n an
944. 957.
Jtakat th
4
akath 7
958.
VsatiCattl sanipta- van n an
1009. 1013.
Jtakat th
4
akath 8
1014.
Pasa1010.
Satti-nipta
1011.
van n an
1012.
1015.
1023. 1026.
Jtakat th
4
akath 9
1027.
Mahanip
1024.
tanipta
1025.
van n an (1)
1034. 1037.
Jtakat th
4
akath 10
1038.
Mahanip
JA.4
967.
968.
969.
JA.5
970.
971.
972.
jA.6
973.
974.
975.
JA.7
976.
977.
978.
1016.
JA.8
1017.
1018.
1019.
1028.
JA.9
1029.
1030.
1039.
JA.1
0
1035.
1036.
1042. 1043.
Khudd
2
akanikya 5
1044.
29.1
Mahniddesa
1045.
Nd.
1060. 1061.
Khudd
3
akanikya 6
1062.
30.1
Cl aniddesa
1063.
Nd.
1069. 1070.
Khudd
3
akanikya 7
1071.
31.1
Pat isambhid
-magga
1072.
Ps.
tanipta
van n an (2)
1046. 1052.
Jtakat th
4
akatht thakath
1047. 1053.
Mahanip
1048.
tanipta
1049.
van n an
1050. 1054.
(Saddham
1051.
mapajjotik)
1055.
1064. 1065.
Khuddaka
4
nikyat thakath
1066.
Cl anidd
esa van n an
1067.
(Saddham
mapajjotik)
1073. 1074.
Khuddaka
4
nikyat thakath
1075.
Pat isamb
hid-magga
van n an
(Saddhamma
1076.
pajjotik)
1
1081. 1082.
Khuddaka
4
nikyat thakath
1083.
Pat isamb
hidmaggavan n an(Saddha
mma
1084.
pajjotik)
1040.
1041.
1056.
NdA
.1
1057.
1058.
1059.
1068.
Nd
A
.2
1077.
PsA.
1
1085.
PsA.
2
2
1086. 1087.
Khudd
3
akanikya 8
1088.
32.1
Apadna 1
1089.
1090.
1091.
1092.
32.1.1
Budda-vagga
1093.
Ap.
1108. 1109.
1110.
32.1.2
S ShsaniyaMetteyyavagg
a
1111.
1117. 1118.
Khudd
3
akanikya 9
1119.
33.1
Apadna 2
1120.
33.1.1
BhaddliBhaddiyavag
ga
1121.
33.1.2
Theriypadna
1122.
33.2.
Buddhavasa
1124.
Ap.
1125.
1126.
1127.
1128.
1129.
1130.
Cp.
1094. 1102.
Khuddaka
4
nikyat thakath
1095. 1103.
Apadnav
1096. an n an
1097. 1104.
(Visuddha
1098. jana-vilsin)1
1099. 1105.
49.1
1100.
Buddhavagga1101.
van n an
5
1106.
Khuddaka
nikyat thakath
Apadnavan n an
1112. 1114.
(Visuddha
1113.
jana-vilsin)
1115.
50.1
ShsaniyaMetteyyavaggavan n an
1131. 1132.
Khuddaka
5
nikyat t hakath
1133.
Buddhava
savan n an
1134.
(Madhura
tthavilsin)
1135.
1136.
1137.
Khuddaka
nikyat thakath
1138.
Cariypit
1107.
ApA
.1
1116.
BvA
.
1140.
1141.
1142.
1143.
1144.
1145.
1146.
CpA
.
1123.
33.3
Cariypit aka
akavan n an
1139.
(Paramatt
hadpan)
1147.
1148.
1150.
1151.
No.
1153. 1154.
Name
N
of scripture
1155.
Abb
r
e
v
1156. 1157.
Name
N
of scripture
1158.
Ab
b
r
e
v
1159. 1160.
Dham
3
masgan
1161.
Dhs.
1165.
Dhs
A
.
1166.
1167. 1168.
3
Vibha
ga
1169.
Vbh.
1175. 1187.
Dhtu
3
kath
1188.
1176.
1189.
1177.
1190.
1178.
1191.
1179.
1192.
1199.
Dhtk
.
1200.
1201.
1202.
1203.
1162. 1163.
Ahidda
3
mmat thakath
1164.
Dham
masgan
van n an(At t
haslin)
1170. 1171.
Ahidda
5
mmat thakath
1172.
Vibha
ga
1173.
(Samm
ohavinodan)
1211. 1212.
Ahidda
5
mmat thakath
1213.
Dhtuk
athdivan n an
1214.
(paca
pakaran at tha-
1174.
1221.
Pa
c
A
.
1180. 1193.
2.Pug
1181.
galapaatti
1182. 1194.
1183. 1195.
Kath
3
vatthu
1196.
1184. 1197.
Yama
1185.
ka 1
3
1198.
1186.
1222. 1230.
Yama
3
ka 2
1231.
Pat t h
1223.
na 1
4
1232.
Pat t h
na 2
1224. 1233.
Pat t h
4
na 3
1234.
Pat t h
1225.
na 4
4
1235.
Pat t h
na 5
1226. 1236.
Pat t h
4
na 6
1227.
4
1228.
4
1204.
1205.
Pug.
1206.
1207.
Kvu
1208.
1209.
Yam
.
1
1210.
1237.
Yam
.
2
1238.
Pat .
1
1239.
Pat .
2
1240.
Pat .
3
1241.
Pat .
4
1242.
Pat .
5
1243.
Pat .
kath)
1215.
55.1
Dhtukathvan n an
1216.
55.2Pu
ggalapaatti
1217.
van n a
n
1218.
55.3
Kathvatthuvan n an
1219.
55.4
Yamakavan n a
n
1220.
1244. 1245.
1246.
55.5
Pat t hna
van n an
1247.
1229.
4
1251.
1248.
1249.
Some other important scriptures
1250.
(in particular, those texts used
in the traditional Pali studies curriculum in Laos,
Cambodia, Thailand)
1253. 1254.
Main
N
scripture
1259. 1261.
Milin
5
dapah
1262.
Visud
1260.
dhimagga 1
5
1252.
1255.
Abbr
e
v.
1263.
Mili
n
1264.
Vism
.
1
1274. 1275.
Visud
5
dhimagga 2
1276.
Vism
.
2
1282. 1283.
Visud
5
dhimagga 3
1284.
1285.
Vism
.
3
1286.
1256. 1257.
Exeget
N
ical scripture
1265.
1267.
1266. 1268.
Visudd
6
himaggaSavan n an
Maht
1269.
(Para
mattha1270.
maju
s) 1
1277. 1278.
Visudd
6
himaggaSavan n an
Maht
1279.
(Para
mattha1280.
maju
s)
1287. 1288.
Visudd
6
himaggaSavan n an
Maht
1289.
(Para
mattha1290.
maju
1258.
Abbr
ev
.
1271.
1272.
Vism
T
1
1273.
1281.
Vism
T
2
1291.
Vism
T
3
s) 3
1292. 1293.
Ahid
6
dammatthasagaha
1294.
Sag
a
h
a
1300. 1301.
Vina
1
yat t hakath
(Samantap
sdik)
1.1 Verjakan d avan n an
1302.
1.2Pa
t hamaCatutthaprjika
van n an
1314. 1315.
Vina
2
yat t hakath
1316.
(Sam
antapsdik
)2
1303.
Vin
A
.
1
1322. 1323.
Vina
3
yat t hakath
1324.
(Sam
antapsdik
)3
1325.
Vin
A
1317.
Vin
A
.
2
1295. 1296.
Ahidd
6
ammattha
sagaha tk
1297.
(Ahidd
amma
1298.
vibhv
in)
1304. 1307.
Vinaya
6
t t hakath
Samantaps
1305.
dik1306.
van n an
6
1308.
(Sratt
hadpan) 1
1299.
Sag
ah
a.
T
1318. 1319.
Vinaya
6
t t hakath
Samantaps
dikvan n an
1320.
(Sratt
hadpan) 3
1326. 1327.
Vinaya
6
t t hakath
Samantaps
dikvan n an
1328.
(Sratt
1321.
VinT
.3
1309.
VinT
.1
1310.
1311.
1312.
VinT
.2
1313.
1329.
VinT
.4
hadpan) 4
1330. 1331.
Khud
dakanikya
Suttanipta
Man galasutta
1332.
-
1333. 1336.
Maga
6
latthadpan 1
1337.
1334. 1338.
Maga
1335.
latthadpan 2
6
1341. 1342.
Bhik
7
kuptimokk
hapli
1343.
1344. 1345.
(Nos.1
pti
,2,3,64,65,66,
m
67)
o
k
k
h
a
1347.
1348.
1349.
1350.
1351.
1352.
1353.
1354.
1355.
1356.
1357.
1358.
1359.
1360.
1361.
1362.
1363.
1364.
1365.
1339.
Mag
al
.1
1340.
Mag
al
.2
1346.
1366.
1367.
1368.
1369.
1370.
1371.
1372.
1373.
1375.
1376.
1377.